Genesis 49:20 — Word Study
WLCמֵאָשֵׁ֖ר שְׁמֵנָ֣ה לַחְמ֑וֹ וְה֥וּא יִתֵּ֖ן מַֽעֲדַנֵּי־ מֶֽלֶךְ׃ ס
BSAAsher’sʼÂshêr [descendants will eat] foodlechem [bread, grain, or nourishment] will be richshâmên [fat, abundant, and rich] ◂hehûwʼ [as a tribe or nation] shall providenâthan▸ [yield, give, or offer] royalmelek [fit for a king, luxurious] delicaciesmaʻădân [dainties, pleasures, or fine dishes]
| Greek | English | Parsing |
|---|---|---|
| מֵאָשֵׁ֖ר | from Asher | Preposition, noun proper masculine |
| שְׁמֵנָ֣ה | [will be] rich | Adj |
| לַחְמ֑וֹ | food his | Noun common masculine singular construct, suffix |
| וְה֥וּא | and he | Conjunction, pronoun |
| יִתֵּ֖ן | he will provide | Verb, Qal, imperfect third person masculine singular |
| מַֽעֲדַנֵּי־ | delicacies of | Noun common, masculine plural construct |
| מֶֽלֶךְ׃ ס | a king | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Asher’s food will be rich; he shall provide royal delicacies. |
| KJV | ¶ Out of Asher his bread shall be fat, and he shall yield royal dainties. |
| ASV | Out of Asher his bread shall be fat, And he shall yield royal dainties. |
| YLT | Out of Asher his bread [is] fat; And he giveth dainties of a king. |
| WEB | “Asher’s food will be rich. He will produce royal dainties. |
| BBE | Asher's bread is fat; he gives delicate food for kings. |
The translations agree on the overall meaning, with slight variations in wording.
The sentence is structured around a main clause with supporting phrases that describe Asher's food and his role in providing delicacies.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbנָתַן
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Genesis 49:20
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Blessing of Jacob to His Sonsgenerated
Genesis 49:20 is part of Jacob's blessings to his sons, where he speaks about the future of each tribe. Asher, the eighth son of Jacob, is prophesied to have a rich and prosperous lineage, known for their abundance and royal provisions. This reflects the overall theme of blessings in this chapter, where each son receives a unique prophecy that speaks to their character and future role within the nation of Israel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 30:13 | Leah said, “How happy I am! For the women call me happy.” So she named him Asher. |
| 2 | Genesis 46:17 | The children of Asher: Imnah, Ishvah, Ishvi, Beriah, and their sister Serah. The sons of Beriah: Heber and Malchiel. |
| 3 | Deuteronomy 33:24–25 | And concerning Asher he said: “May Asher be the most blessed of sons; may he be the most favored among his brothers and dip his foot in oil. |
| 4 | Joshua 19:24–31 | The fifth lot came out for the clans of the tribe of Asher: |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — אָשֵׁר, me.'a.Shergenerated
The name אָשֵׁר (Asher) comes from a root meaning 'happy' or 'blessed'. Asher was one of the twelve tribes of Israel, and his descendants are associated with joy and prosperity. The parsing indicates that it is a proper noun, specifically a masculine noun, signifying a tribe or family lineage.
In this verse, Asher's name is tied to the promise of abundance, indicating that his descendants will experience a rich life, both materially and spiritually. The blessings associated with Asher highlight the tribe's future significance in Israel's history.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse reads that Asher’s food will be rich, and he shall provide royal delicacies, which is consistent across other translations like the KJV and ASV.
Sentence Structuregenerated
The finite verb יִתֵּ֖ן (he will provide) governs the main clause, with the subject ה֥וּא (he) and the object מַֽעֲדַנֵּי־ (delicacies of) hanging off it. The structure emphasizes the action of providing, central to Asher's blessing.
The syntax shows a clear relationship between Asher's abundance and his role in providing for others, highlighting the theme of generosity and richness in the tribe's future.
Septuagint Backgroundgenerated
In the Septuagint, אָשֵׁר is rendered as ασηρ, maintaining the connection to the tribe's identity. This choice reflects the translators' intention to preserve the meaning of happiness associated with Asher.
The Greek word τρυφὴν for delicacies suggests a focus on luxury and enjoyment, aligning with the Hebrew context of royal provisions.
In plain words — the whole versegenerated
Genesis 49:20 tells us that Asher will have rich food and provide royal delicacies. This reflects the blessings Jacob gives to his sons, highlighting the prosperity and abundance that Asher's descendants will enjoy.
Frequently Asked Questionsgenerated
It signifies that the tribe of Asher will experience abundance and prosperity in their provisions.
Delicacies refer to luxurious and enjoyable foods, indicating that Asher's descendants will provide high-quality nourishment.
Each tribe receives a unique blessing, with Asher's focusing on abundance and richness, while others may emphasize different qualities or attributes.
Asher is known for its fruitful land and happy people, contributing to the overall prosperity of the nation of Israel.
Reflection Questionsgenerated
- In what ways can I recognize and appreciate the blessings in my own life, similar to Asher's abundance?
- How can I share my resources and blessings with others, reflecting the generosity of Asher?
- What does it mean to me that the tribe of Asher is associated with happiness and prosperity?
- How can I cultivate a spirit of gratitude for the provisions I have, as highlighted in this blessing?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, interpreting it as a prophecy about abundance and spiritual nourishment, connecting it to the blessings of Christ.
Here the prophet speaks obscurely either about the apostles, who had the duty to provide and distribute the bread of life, or about the Savior himself, since he foretells and let us know the bread descending from heaven,Early Church Fathers on Genesis 49 →
His bread shall be fat, and he shall yield royal dainties. The Latin interpretation of Aser signifies riches. Who then is rich, unless where the height of riches is wisdom and knowledge of God? Who is rich but the Lord Jesus,Early Church Fathers on Genesis 49 →
Since Asher means “blessed,” the bread of that one whom, after being recalled from error to penitence, we lead step by step to the present state of blessedness, after his conversion, after the spiritual knowledge,Early Church Fathers on Genesis 49 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Genesis 49:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOut of Asher his bread shall be fat,.... Which signifies that this tribe would have a sufficiency of food out of their own land, without being obliged to others, and that it would be of the best
Read John Gill on Genesis 49 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOut of Asher his bread shall be fat, and he shall yield royal dainties. Out of Asher his bread shall be fat.
Read Robert Jamieson on Genesis 49 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. Out of the land of Asher. Or, As for or concerning Asher, his bread-corn shall be fuller and sweeter and better than ordinary; and he shall yield royal dainties; not only oil for ointments, but also delicious and excellent fruits, fit to be presented to a king. See ,25.
Read Matthew Poole on Genesis 49 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 49:20 Out of Asher his bread [shall be] fat, and he shall yield royal dainties.Ver. 20. Out of Asher his bread shall be fat.] The "heart of the wheat," as the psalmist hath it. Or, choicest bread corn. Moses expoundeth this; Asher shall "dip his foot in oil." That is, he shall dwell in "the horn of the son of oil," as the expression is. Or in a very fruitful corn country, which was a singular blessing, according to his name, which signifieth bliss and happiness. He shall yield dainties for a king.] Kings use to feed of the finest. Yet of Augustus we read, that he was never elaborate in his diet; but content with ordinary and common food. He never drank but thrice at one meal, and…
Read John Trapp on Genesis 49 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Asher.—The territory of this tribe, extending along the coast from Mount Carmel to Lebanon, was very productive. Zebulun, the trading tribe, could reach the sea only through their possessions.
Read Charles John Ellicott on Genesis 49 →
CambridgeThe Cambridge Bible for Schools and Colleges20. Out of Asher] Almost certainly the marg. gives the right reading, Asher, his bread &c. The preposition rendered “out of” is the letter m, which is superfluous here, but is required for the pronoun “their,” in the words “their heel” at the close of the preceding verse. The name of the tribe will then open the verse as a kind of nominativus pendens, i.e. “As for Asher, his bread, &c.” Cf. Deuteronomy 32:4, “The Rock, his work is perfect.” So the versions, LXX, Lat., Syr. bread shall be fat] Cf. Deuteronomy 33:24, “Blessed be Asher … and let him dip his foot in oil.” yield royal dainties] The fertility of Asher’s land will supply the wants of the kings of Tyre and Sidon. In Judges 5:17…
Read Cambridge on Genesis 49 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. Fat his bread — Grammatically, bread is in apposition with fat. The tribe of Asher occupied the rich and fertile region along the Mediterranean, north of Mount Carmel.
Read Daniel Denison Whedon on Genesis 49 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Asher’s food will be rich; he shall provide royal delicacies.
“Asher’s food will be rich. He will produce royal dainties.
Asher’s food will be rich; he shall provide royal delicacies.
Asher’s food will be rich, and he will provide delicacies to royalty.
Tyndale line
¶ Out of Asher his bread shall be fat, and he shall yield royal dainties.
Out of Asher his bread shall be fat, And he shall yield royal dainties.
Out of Asher his bread shall be fat, And he shall yield royal dainties.
Out of Asher his bread shall be fat, and he shall yield royal dainties.
Concerning Asher, his bread shalbe fat, and he shall giue pleasures for a king.
Strictly literal
Out of Asher, his bread shall be fat, And he will give royal dainties.
Out of Asher his bread [is] fat; And he giveth dainties of a king.
Out of Asher his bread [is] fat; And he gives delicacies of a king.
Out of Asher cometh fat bread, and he shall yield royal dainties.
Asher's food will be rich, and he will provide royal delicacies.
From the Latin
Aser, his bread shall be fat, and he shall yield dainties to kings.
Simplified
Asher will have delicious food—he'll produce fancy food for royalty.
Asher's bread is fat; he gives delicate food for kings.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of this verse, with all seven words matching in meaning. However, the Samaritan Pentateuch differs by using the word for 'fat' instead of 'rich', indicating a slight variation in the understanding of Asher's blessings.
מֵאָשֵׁ֖ר שְׁמֵנָ֣ה לַחְמ֑וֹ וְה֥וּא יִתֵּ֖ן מַֽעֲדַנֵּי־ מֶֽלֶךְ׃ ס
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
מאשׁר שׁמן לחמו והוא יתן מעדני מלך
1 word differs from the Masoretic Text: שׁמן (fat)
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Genesis 49:20
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אָשֵׁר (Asher) refers to a son of Jacob and Zilpah, as well as the tribe descended from him. The name means 'happy' and is also associated with a city east of Shechem. The entries note that Asher is linked to the Hebrew root for happiness, but there is a mention of potential translations related to wood in Ezekiel.
אָשֵׁר n.pr.m. Asher (happy one, Felix)
son of Jacob and Zilpah
the tribe
n.pr.loc. city E. of Shechem
base
H836 אָשֵׁר Asher
836 'Asher aw-share'
from 833, happy; Asher, a son of Jacob, and the tribe
descended from him, with its territory; also a place in
Palestine:--Asher
see HEBREW for 0833
אָשֵׁר (a.sher) — Asher.
A man of the tribe of Asher living at the time of the Patriarchs, first mentioned at Gen.30.13;
son of: Israel (H3478) and Zilpah (H2153);
brother of: Gad (H1410);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144);
father of: Imnah (H3232), Ishvah (H3438), Ishvi (H3440), Beriah (H1283) and Serah (H8294); also translated "pine" or "cypress wood" at Ezk.27.6(?); Ashurite at 2Sa.2.9(?);
§ Asher = "happy"
1) son of Jacob and Zilpah
2) the tribe descended from Asher
3) a city east of Shechem in Manasseh
Prep | N-proper — Preposition · noun proper masculineHR/Npm
Asher
Happy, Jacob’s eigth son; his mother was Zilpah, Leah’s handmaid (Gen. 30:13). Of the tribe founded by him nothing is recorded beyond its holding a place in the list of the tribes (35:26; 46:17; Ex. 1:4, etc.) It increased in numbers twenty-nine percent, during the thirty-eight years’ wanderings. The place of this tribe during the march through the desert was between Dan and Naphtali (Num. 2:27). The boundaries of the inheritance given to it, which contained some of the richest soil in Palestine, and the names of its towns, are recorded in Josh. 19:24-31; Judg. 1:31, 32. Asher and Simeon were the only tribes west of…
a place which formed one boundary of the tribe of Manasseh on the south. (Joshua 17:7) Mr. Porter suggests that Teyasir may be the Asher of Manasseh. Handbook , p.348.
The eighth son of Jacob and second of Zilpah, Ge 30:13 35:26. On entering Canaan his tribe was the fifth in order, numbering fifty-three thousand four hundred. The portion of Asher lay along the seaboard, having Levanon and Zidon on the north, Carmel and the tribe of Issachar on the south, and Zebulun and Naphtali on the east. It was fruitful in grain, wine, oil, and minerals, Ge 49:20 De 33:24,25. How much of the Phoenician coast was included is uncertain, Jos 19:25,28; but the Asherites were unable to expel the Canaanites, and dwelt in part among them, Jud 1:31,32. They are honorably mentioned in the history of…
happiness
שָׁמֵן (shamen) means fat or robust, often used to describe richness, whether in food or in a person's physique. It is derived from a root meaning 'greasy' or 'gross.' The term conveys a sense of abundance or plenteousness.
שָׁמֵן adj. fat, robust
base
H8082 שָׁמֵן fat, robust
8082 shamen shaw-mane'
from 8080; greasy, i.e. gross; figuratively, rich:--fat,
lusty, plenteous.
see HEBREW for 08080
שָׁמֵן (sha.men) — rich.
1) fat, rich, robust
1a) fat, rich (of food)
1b) stout, robust (of men)
Adj — AdjHAafsa
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
N-cs | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Conj | Pron — Conjunction · pronounHC/Pp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
מַעֲדָן (ma`adan) refers to a delicacy or dainty food and can also imply delight or pleasure. It is derived from the root meaning to be pleasant or delightful. The term is used in contexts relating to enjoyable or refined food.
[מַעֲדָן] n.[m.] dainty (food), delight
base
H4574 [מַעֲדָן] dainty (food), delight
4574 ma`adan mah-ad-awn'
or (feminine) maadannah {mah-ad-an-naw'}; from 5727; a
delicacy or (abstractly) pleasure (adverbially,
cheerfully):--dainty, delicately, delight.
see HEBREW for 05727
מַעֲדָן (ma.a.dan) — delicacy.
dainty (food), delight
N-cp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular absoluteHNcmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
